sutta » an » an5 » Aṅguttara Nikāya 5.50

Nāradasutta

With Nārada

Ekaṁ samayaṁ āyasmā nārado pāṭaliputte viharati kukkuṭārāme.
At one time Venerable Nārada was staying near Pāṭaliputta, in the Chicken Monastery.

Tena kho pana samayena muṇḍassa rañño bhaddā devī kālaṅkatā hoti piyā manāpā.
Now at that time King Muṇḍa’s dear and beloved Queen Bhaddā had just passed away.

So bhaddāya deviyā kālaṅkatāya piyāya manāpāya neva nhāyati na vilimpati na bhattaṁ bhuñjati na kammantaṁ payojeti—
And since that time, the king did not bathe, anoint himself, eat his meals, or apply himself to his work.

rattindivaṁ bhaddāya deviyā sarīre ajjhomucchito.
Day and night he brooded over Queen Bhaddā’s corpse.

Atha kho muṇḍo rājā piyakaṁ kosārakkhaṁ āmantesi:
Then King Muṇḍa addressed Piyaka, the keeper of the treasury,

“tena hi, samma piyaka, bhaddāya deviyā sarīraṁ āyasāya teladoṇiyā pakkhipitvā aññissā āyasāya doṇiyā paṭikujjatha, yathā mayaṁ bhaddāya deviyā sarīraṁ cirataraṁ passeyyāmā”ti.
“So, my good Piyaka, please place Queen Bhaddā’s corpse in an iron case filled with oil. Then close it up with another case, so that we can view Queen Bhaddā’s body even longer.”

“Evaṁ, devā”ti kho piyako kosārakkho muṇḍassa rañño paṭissutvā bhaddāya deviyā sarīraṁ āyasāya teladoṇiyā pakkhipitvā aññissā āyasāya doṇiyā paṭikujji.
“Yes, Your Majesty,” replied Piyaka, and he did as the king instructed.

Atha kho piyakassa kosārakkhassa etadahosi:
Then it occurred to Piyaka,

“imassa kho muṇḍassa rañño bhaddā devī kālaṅkatā piyā manāpā.
“King Muṇḍa’s dear and beloved Queen Bhaddā has passed away.

So bhaddāya deviyā kālaṅkatāya piyāya manāpāya neva nhāyati na vilimpati na bhattaṁ bhuñjati na kammantaṁ payojeti—
Since then the king does not bathe, anoint himself, eat his meals, or apply himself to his work.

rattindivaṁ bhaddāya deviyā sarīre ajjhomucchito.
Day and night he broods over Queen Bhaddā’s corpse.

Kaṁ nu kho muṇḍo rājā samaṇaṁ vā brāhmaṇaṁ vā payirupāseyya, yassa dhammaṁ sutvā sokasallaṁ pajaheyyā”ti.
Now, what ascetic or brahmin might the king pay homage to, whose teaching could help the king give up sorrow’s arrow?”

Atha kho piyakassa kosārakkhassa etadahosi:
Then it occurred to Piyaka,

“ayaṁ kho āyasmā nārado pāṭaliputte viharati kukkuṭārāme.
“This Venerable Nārada is staying in the Chicken Monastery at Pāṭaliputta.

Taṁ kho panāyasmantaṁ nāradaṁ evaṁ kalyāṇo kittisaddo abbhuggato:
He has this good reputation:

‘paṇḍito viyatto medhāvī bahussuto cittakathī kalyāṇapaṭibhāno vuddho ceva arahā ca’.
‘He is astute, competent, intelligent, learned, a brilliant speaker, eloquent, mature, a perfected one.’

Yannūna muṇḍo rājā āyasmantaṁ nāradaṁ payirupāseyya, appeva nāma muṇḍo rājā āyasmato nāradassa dhammaṁ sutvā sokasallaṁ pajaheyyā”ti.
What if King Muṇḍa was to pay homage to Venerable Nārada? Hopefully when he hears Nārada’s teaching, the king could give up sorrow’s arrow.”

Atha kho piyako kosārakkho yena muṇḍo rājā tenupasaṅkami; upasaṅkamitvā muṇḍaṁ rājānaṁ etadavoca:
Then Piyaka went to the king and said to him,

“ayaṁ kho, deva, āyasmā nārado pāṭaliputte viharati kukkuṭārāme.
“Sire, this Venerable Nārada is staying in the Chicken Monastery at Pāṭaliputta.

Taṁ kho panāyasmantaṁ nāradaṁ evaṁ kalyāṇo kittisaddo abbhuggato:
He has this good reputation:

‘paṇḍito viyatto medhāvī bahussuto cittakathī kalyāṇapaṭibhāno vuddho ceva arahā ca’.
‘He is astute, competent, intelligent, learned, a brilliant speaker, eloquent, mature, a perfected one.’

Yadi pana devo āyasmantaṁ nāradaṁ payirupāseyya, appeva nāma devo āyasmato nāradassa dhammaṁ sutvā sokasallaṁ pajaheyyā”ti.
What if Your Majesty was to pay homage to Venerable Nārada? Hopefully when you hear Nārada’s teaching, you could give up sorrow’s arrow.”

“Tena hi, samma piyaka, āyasmantaṁ nāradaṁ paṭivedehi.
“Well then, my good Piyaka, let Nārada know.

Kathañhi nāma mādiso samaṇaṁ vā brāhmaṇaṁ vā vijite vasantaṁ pubbe appaṭisaṁvidito upasaṅkamitabbaṁ maññeyyā”ti.
For how could one such as I presume to visit an ascetic or brahmin in my realm without first letting them know?”

“Evaṁ, devā”ti kho piyako kosārakkho muṇḍassa rañño paṭissutvā yenāyasmā nārado tenupasaṅkami; upasaṅkamitvā āyasmantaṁ nāradaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho piyako kosārakkho āyasmantaṁ nāradaṁ etadavoca:
“Yes, Your Majesty,” replied Piyaka. He went to Nārada, bowed, sat down to one side, and said to him,

“Imassa, bhante, muṇḍassa rañño bhaddā devī kālaṅkatā piyā manāpā.
“Sir, King Muṇḍa’s dear and beloved Queen Bhaddā has passed away.

So bhaddāya deviyā kālaṅkatāya piyāya manāpāya neva nhāyati na vilimpati na bhattaṁ bhuñjati na kammantaṁ payojeti—
And since she passed away, the king has not bathed, anointed himself, eaten his meals, or got his business done.

rattindivaṁ bhaddāya deviyā sarīre ajjhomucchito.
Day and night he broods over Queen Bhaddā’s corpse.

Sādhu, bhante, āyasmā nārado muṇḍassa rañño tathā dhammaṁ desetu yathā muṇḍo rājā āyasmato nāradassa dhammaṁ sutvā sokasallaṁ pajaheyyā”ti.
Sir, please teach the king so that, when he hears your teaching, he can give up sorrow’s arrow.”

“Yassadāni, piyaka, muṇḍo rājā kālaṁ maññatī”ti.
“Please, Piyaka, let the king come when he likes.”

Atha kho piyako kosārakkho uṭṭhāyāsanā āyasmantaṁ nāradaṁ abhivādetvā padakkhiṇaṁ katvā yena muṇḍo rājā tenupasaṅkami; upasaṅkamitvā muṇḍaṁ rājānaṁ etadavoca:
Then Piyaka got up from his seat, bowed, and respectfully circled Venerable Nārada, keeping him on his right, before going to the king and saying,

“katāvakāso kho, deva, āyasmatā nāradena.
“Sire, the request for an audience with Venerable Nārada has been granted.

Yassadāni devo kālaṁ maññatī”ti.
Please, Your Majesty, go at your convenience.”

“Tena hi, samma piyaka, bhadrāni bhadrāni yānāni yojāpehī”ti.
“Well then, my good Piyaka, harness the finest chariots.”

“Evaṁ, devā”ti kho piyako kosārakkho muṇḍassa rañño paṭissutvā bhadrāni bhadrāni yānāni yojāpetvā muṇḍaṁ rājānaṁ etadavoca:
“Yes, Your Majesty,” replied Piyaka. He did so, then told the king:

“yuttāni kho te, deva, bhadrāni bhadrāni yānāni.
“Sire, the finest chariots are harnessed.

Yassadāni devo kālaṁ maññatī”ti.
Please, Your Majesty, go at your convenience.”

Atha kho muṇḍo rājā bhadraṁ yānaṁ abhiruhitvā bhadrehi bhadrehi yānehi yena kukkuṭārāmo tena pāyāsi mahaccā rājānubhāvena āyasmantaṁ nāradaṁ dassanāya.
Then King Muṇḍa mounted a fine carriage and, along with other fine carriages, set out in full royal pomp to see Venerable Nārada at the Chicken Monastery.

Yāvatikā yānassa bhūmi yānena gantvā, yānā paccorohitvā pattikova ārāmaṁ pāvisi.
He went by carriage as far as the terrain allowed, then descended and entered the monastery on foot.

Atha kho muṇḍo rājā yena āyasmā nārado tenupasaṅkami; upasaṅkamitvā āyasmantaṁ nāradaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho muṇḍaṁ rājānaṁ āyasmā nārado etadavoca:
Then the king went up to Nārada, bowed, and sat down to one side. Then Nārada said to him:

“Pañcimāni, mahārāja, alabbhanīyāni ṭhānāni samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṁ.
“Great king, there are five things that cannot be had by any ascetic or brahmin or god or Māra or divinity or by anyone in the world.

Katamāni pañca?
What five?

‘Jarādhammaṁ mā jīrī’ti alabbhanīyaṁ ṭhānaṁ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṁ.
That someone liable to old age should not grow old. …

‘Byādhidhammaṁ mā byādhīyī’ti …pe… ‘maraṇadhammaṁ mā mīyī’ti … ‘khayadhammaṁ mā khīyī’ti … ‘nassanadhammaṁ mā nassī’ti alabbhanīyaṁ ṭhānaṁ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṁ.
That someone liable to sickness should not get sick. … That someone liable to death should not die. … That someone liable to ending should not end. … That someone liable to perishing should not perish. …

Assutavato, mahārāja, puthujjanassa jarādhammaṁ jīrati.
An unlearned ordinary person has someone liable to old age who grows old.

So jarādhamme jiṇṇe na iti paṭisañcikkhati:
But they don’t reflect on old age:

‘na kho mayhevekassa jarādhammaṁ jīrati, atha kho yāvatā sattānaṁ āgati gati cuti upapatti sabbesaṁ sattānaṁ jarādhammaṁ jīrati.
‘It’s not just me who has someone liable to old age who grows old. For all sentient beings have someone liable to old age who grows old, as long as sentient beings come and go, pass away and are reborn.

Ahañceva kho pana jarādhamme jiṇṇe soceyyaṁ kilameyyaṁ parideveyyaṁ, urattāḷiṁ kandeyyaṁ, sammohaṁ āpajjeyyaṁ, bhattampi me nacchādeyya, kāyepi dubbaṇṇiyaṁ okkameyya, kammantāpi nappavatteyyuṁ, amittāpi attamanā assu, mittāpi dummanā assū’ti.
If I were to sorrow and wail and lament, beating my breast and falling into confusion, just because someone liable to old age grows old, I’d lose my appetite and my physical appearance would deteriorate. My work wouldn’t get done, my enemies would be encouraged, and my friends would be dispirited.’

So jarādhamme jiṇṇe socati kilamati paridevati, urattāḷiṁ kandati, sammohaṁ āpajjati.
And so, when someone liable to old age grows old, they sorrow and wail and lament, beating their breast and falling into confusion.

Ayaṁ vuccati, mahārāja:
This is called

‘assutavā puthujjano viddho savisena sokasallena attānaṁyeva paritāpeti’.
an unlearned ordinary person struck by sorrow’s poisoned arrow, who only mortifies themselves.

Puna caparaṁ, mahārāja, assutavato puthujjanassa byādhidhammaṁ byādhīyati …pe… maraṇadhammaṁ mīyati … khayadhammaṁ khīyati … nassanadhammaṁ nassati.
Furthermore, an unlearned ordinary person has someone liable to sickness … death … ending … perishing.

So nassanadhamme naṭṭhe na iti paṭisañcikkhati:
But they don’t reflect on perishing:

‘na kho mayhevekassa nassanadhammaṁ nassati, atha kho yāvatā sattānaṁ āgati gati cuti upapatti sabbesaṁ sattānaṁ nassanadhammaṁ nassati.
‘It’s not just me who has someone liable to perishing who perishes. For all sentient beings have someone liable to perishing who perishes, as long as sentient beings come and go, pass away and are reborn.

Ahañceva kho pana nassanadhamme naṭṭhe soceyyaṁ kilameyyaṁ parideveyyaṁ, urattāḷiṁ kandeyyaṁ, sammohaṁ āpajjeyyaṁ, bhattampi me nacchādeyya, kāyepi dubbaṇṇiyaṁ okkameyya, kammantāpi nappavatteyyuṁ, amittāpi attamanā assu, mittāpi dummanā assū’ti.
If I were to sorrow and wail and lament, beating my breast and falling into confusion, just because someone liable to perishing perishes, I’d lose my appetite and my physical appearance would deteriorate. My work wouldn’t get done, my enemies would be encouraged, and my friends would be dispirited.’

So nassanadhamme naṭṭhe socati kilamati paridevati, urattāḷiṁ kandati, sammohaṁ āpajjati.
And so, when someone liable to perishing perishes, they sorrow and wail and lament, beating their breast and falling into confusion.

Ayaṁ vuccati, mahārāja:
This is called

‘assutavā puthujjano viddho savisena sokasallena attānaṁyeva paritāpeti’.
an unlearned ordinary person struck by sorrow’s poisoned arrow, who only mortifies themselves.

Sutavato ca kho, mahārāja, ariyasāvakassa jarādhammaṁ jīrati.
A learned noble disciple has someone liable to old age who grows old.

So jarādhamme jiṇṇe iti paṭisañcikkhati:
So they reflect on old age:

‘na kho mayhevekassa jarādhammaṁ jīrati, atha kho yāvatā sattānaṁ āgati gati cuti upapatti sabbesaṁ sattānaṁ jarādhammaṁ jīrati.
‘It’s not just me who has someone liable to old age who grows old. For all sentient beings have someone liable to old age who grows old, as long as sentient beings come and go, pass away and are reborn.

Ahañceva kho pana jarādhamme jiṇṇe soceyyaṁ kilameyyaṁ parideveyyaṁ, urattāḷiṁ kandeyyaṁ, sammohaṁ āpajjeyyaṁ, bhattampi me nacchādeyya, kāyepi dubbaṇṇiyaṁ okkameyya, kammantāpi nappavatteyyuṁ, amittāpi attamanā assu, mittāpi dummanā assū’ti.
If I were to sorrow and wail and lament, beating my breast and falling into confusion, just because someone liable to old age grows old, I’d lose my appetite and my physical appearance would deteriorate. My work wouldn’t get done, my enemies would be encouraged, and my friends would be dispirited.’

So jarādhamme jiṇṇe na socati na kilamati na paridevati, na urattāḷiṁ kandati, na sammohaṁ āpajjati.
And so, when someone liable to old age grows old, they don’t sorrow and wail and lament, beating their breast and falling into confusion.

Ayaṁ vuccati, mahārāja:
This is called

‘sutavā ariyasāvako abbuhi savisaṁ sokasallaṁ, yena viddho assutavā puthujjano attānaṁyeva paritāpeti.
a learned noble disciple who has drawn out sorrow’s poisoned arrow, struck by which unlearned ordinary people only mortify themselves.

Asoko visallo ariyasāvako attānaṁyeva parinibbāpeti’.
Sorrowless, free of thorns, that noble disciple only extinguishes themselves.

Puna caparaṁ, mahārāja, sutavato ariyasāvakassa byādhidhammaṁ byādhīyati …pe… maraṇadhammaṁ mīyati … khayadhammaṁ khīyati … nassanadhammaṁ nassati.
Furthermore, a learned noble disciple has someone liable to sickness … death … ending … perishing.

So nassanadhamme naṭṭhe iti paṭisañcikkhati:
So they reflect on perishing:

‘na kho mayhevekassa nassanadhammaṁ nassati, atha kho yāvatā sattānaṁ āgati gati cuti upapatti sabbesaṁ sattānaṁ nassanadhammaṁ nassati.
‘It’s not just me who has someone liable to perishing who perishes. For all sentient beings have someone liable to perishing who perishes, as long as sentient beings come and go, pass away and are reborn.

Ahañceva kho pana nassanadhamme naṭṭhe soceyyaṁ kilameyyaṁ parideveyyaṁ, urattāḷiṁ kandeyyaṁ, sammohaṁ āpajjeyyaṁ, bhattampi me nacchādeyya, kāyepi dubbaṇṇiyaṁ okkameyya, kammantāpi nappavatteyyuṁ, amittāpi attamanā assu, mittāpi dummanā assū’ti.
If I were to sorrow and wail and lament, beating my breast and falling into confusion, just because someone liable to perishing perishes, I’d lose my appetite and my physical appearance would deteriorate. My work wouldn’t get done, my enemies would be encouraged, and my friends would be dispirited.’

So nassanadhamme naṭṭhe na socati na kilamati na paridevati, na urattāḷiṁ kandati, na sammohaṁ āpajjati.
And so, when someone liable to perishing perishes, they don’t sorrow and wail and lament, beating their breast and falling into confusion.

Ayaṁ vuccati, mahārāja:
This is called

‘sutavā ariyasāvako abbuhi savisaṁ sokasallaṁ, yena viddho assutavā puthujjano attānaṁyeva paritāpeti.
a learned noble disciple who has drawn out sorrow’s poisoned arrow, struck by which unlearned ordinary people only mortify themselves.

Asoko visallo ariyasāvako attānaṁyeva parinibbāpeti’.
Sorrowless, free of thorns, that noble disciple only extinguishes themselves.

Imāni kho, mahārāja, pañca alabbhanīyāni ṭhānāni samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasminti.
These are the five things that cannot be had by any ascetic or brahmin or god or Māra or divinity or by anyone in the world.

Na socanāya paridevanāya,
Sorrowing and lamenting

Atthodha labbhā api appakopi;
doesn’t do even a little bit of good.

Socantamenaṁ dukhitaṁ viditvā,
When they know that you’re sad,

Paccatthikā attamanā bhavanti.
your enemies are encouraged.

Yato ca kho paṇḍito āpadāsu,
When an astute person doesn’t waver <j>in the face of adversity,

Na vedhatī atthavinicchayaññū;
as they’re able to evaluate what’s beneficial,

Paccatthikāssa dukhitā bhavanti,
their enemies suffer,

Disvā mukhaṁ avikāraṁ purāṇaṁ.
seeing that their normal expression doesn’t change.

Jappena mantena subhāsitena,
Chants, recitations, fine sayings,

Anuppadānena paveṇiyā vā;
charity or traditions:

Yathā yathā yattha labhetha atthaṁ,
if by means of any such things you benefit,

Tathā tathā tattha parakkameyya.
then by all means keep doing them.

Sace pajāneyya alabbhaneyyo,
But if you understand that ‘this good thing

Mayāva aññena vā esa attho;
can’t be had by me or by anyone else’,

Asocamāno adhivāsayeyya,
you should accept it without sorrowing, thinking:

Kammaṁ daḷhaṁ kinti karomi dānī”ti.
‘The deed is powerful. What can I do now?’”

Evaṁ vutte, muṇḍo rājā āyasmantaṁ nāradaṁ etadavoca:
When he said this, King Muṇḍa said to Venerable Nārada,

“ko nāmo ayaṁ, bhante, dhammapariyāyo”ti?
“Sir, what is the name of this exposition of the teaching?”

“Sokasallaharaṇo nāma ayaṁ, mahārāja, dhammapariyāyo”ti.
“Great king, this exposition of the teaching is called ‘Pulling Out Sorrow’s Arrow’.”

“Taggha, bhante, sokasallaharaṇo.
“Indeed, sir, this is the pulling out of sorrow’s arrow!

Imañhi me, bhante, dhammapariyāyaṁ sutvā sokasallaṁ pahīnan”ti.
Hearing this exposition of the teaching, I’ve given up sorrow’s arrow.”

Atha kho muṇḍo rājā piyakaṁ kosārakkhaṁ āmantesi:
Then King Muṇḍa addressed Piyaka, the keeper of the treasury,

“tena hi, samma piyaka, bhaddāya deviyā sarīraṁ jhāpetha; thūpañcassā karotha.
“Well then, my good Piyaka, cremate Queen Bhaddā’s corpse and build a monument.

Ajjatagge dāni mayaṁ nhāyissāma ceva vilimpissāma bhattañca bhuñjissāma kammante ca payojessāmā”ti.
From this day forth, I will bathe, anoint myself, eat my meals, and apply myself to my work.”

Dasamaṁ.

Muṇḍarājavaggo pañcamo.

Tassuddānaṁ

Ādiyo sappuriso iṭṭhā,

manāpadāyībhisandaṁ;

Sampadā ca dhanaṁ ṭhānaṁ,

kosalo nāradena cāti.

Paṭhamo paṇṇāsako samatto.